A poem about the so-called Iraqi people on the water side 1. The poem "The so-called Iraqi people on the water side
The Book of Songs > Qin Feng Jia Jian.
.. it's a love poem, Jian Jian Cang, and the dew is frost. The so-called Iraqis are on the water side.
if you follow it, the road will be blocked and long; Swim back from it, in the middle of the water. After a long time, the Millennium has not changed.
the so-called Iraqis are in the water. Tracing back from it, the road is blocked and awkward; Swim back from it and swim in the water.
the dew is not yet in the harvest, and the so-called Iraqis are in the water. Tracing back from it, the road is blocked and right; Swim back from it and swim in the water.
there is no one who wrote about acacia in ancient times. The so-called lovesickness, look at it but not, see it but not seek; Although you work hard and ask for it, you will never get it.
so the faint feelings overflow between words. I smell string songs, and the strings stop and the echoes are in my ears; Today, after reading "Jia Jian", the article stops and the rest of the feelings do not leave.
a reed, a reed, floats with the wind, but stops at its roots. If it floats, if it stops, if it has something, if it doesn't. My thoughts are infinite, wandering in a trance, and I am worried about my roots.
the root causes affection. Acacia is better than acacia.
what is exposed is a thing, and it disappears in a flash. Buddha says: Everything has its way, like a dream bubble.
If dew is like electricity, we should look at it this way; Love is a thing, illusory and shapeless. Zhuangzi said, "Happiness comes out of emptiness, and steam it into bacteria.".
that makes sense. Frost is condensed by dew.
soil, gas and body fluid are born from the ground, and when it is thin and cold, it becomes frost. You can't get a beautiful woman, so acacia is very beneficial and its feelings are strong.
hence the saying "not yet" and "not yet". Although you can't get it, you will suffer.
if you don't want to suffer, don't leave it alone! The most bitter of this lovesickness is also! Love is tied to the so-called Iraqi people. However, on the water side, I don't know where it is.
Jia Changjiang has a poem: "but toward which corner of the mountain, how can I tell, through all these clouds?." If a husband is happy, he must ask for it, so although he doesn't know where he is, he wades through it.
it's called "going back", and it's called "going back", and it's also about searching up and down. Moreover, the road is tortuous and difficult to find, which is really a "above, he searched the Green Void, below, the Yellow Spring".
However, at last, "but he failed, in either place, to find the one he looked for", what he is chasing, is nothing more than a phantom cloud and a hidden mirror flower. Acacia is beneficial, like a shadow in front, reaching out and touching it, but out of reach.
The phrase "Wan in the middle of the water" is as long as the sound of a broken string. Idiot? Dreams? Every time I read this, I can't help but rejoice, sigh, complain and cry! Writing background "Jia Jian" is selected from "The Book of Songs? Qin Feng, a folk song, was born in Qin about 255 years ago.
There have always been different opinions about the content of this poem. To sum up, there are three main arguments: First, the theory of "stabbing Xiang Gong".
The Preface to Mao's Poems says, "Jianjia, it's also a thorn in Xiang Gong. If you can't use Zhou Li, you will not be able to consolidate your country. "
Su Dongtian, a modern man, explained in the Book of Songs: "The so-called Yiren (the sage) on the water side is a metaphor for the ritual system of the Zhou Dynasty. If you run the country against the rites of rites, it will be' obstruction and long',' umbilical' and' right', which means that there is no way to go and there is no cure.
if you obey the rites of the week, you will be' in the middle of the water' and' low in the water'. "Give way in the water" means that there is hope for governing the country.
the second is the theory of "recruiting talents". Yao Jiheng's General Theory of the Book of Songs and Fang Yurun's Primitive Book of Songs all say that it is a poem to attract sages, and "Yiren" means "sage": "sage lives in seclusion on the waterfront, but people want to see it."
Or: "Seek seclusion without taking the road, and the recluse avoids it." The third is the "love" theory.
Today, Lan Juyou, Yang Renzhi, Fan Shuyun, Gao Ting and Lv Huiwen all hold the view of "love songs". For example, Zi Huiwen said: "This is a love song, and the poet is in trouble because the lover he is pursuing is within reach.
It is an implicit metaphor to say that the river is blocked. " Because the skill of this poem can not be verified, and the reference of "Iraqi people" in the poem is also difficult to obtain credit, it is difficult to make a final conclusion on the above three theories.
Here, let's interpret it as a love poem. Jia Jian belongs to Qin Feng.
In Zhou Xiaowang, Feizi, the ancestor of Qin, was sealed in Qin Valley (now Tianshui, Gansu). When Ping Wang moved to the east, Qin Xianggong got a large fief to the west of Qishan for sending troops to escort him.
Later, Qin gradually moved eastward, and all of them were in Yong (now Xingping, Shaanxi). Qin area includes the area from Guanzhong of Shaanxi Province to southeastern Gansu Province.
Qin Feng's * * * ten pieces are mostly folk songs in this area in the Eastern Zhou Dynasty. Hierarchical structure The three chapters of this poem overlap, and each chapter can be divided into four levels: the first two sentences start with a dragonfly, showing a picture of autumn colors on the river: in the early morning of late autumn, the autumn waters are dense, the reeds are green, the dew is bright, and the crystal is like frost.
This realm is slightly sad and sad in the emptiness and loneliness, which plays a good role in rendering the atmosphere and setting off the mood of the persistent pursuit and elusive love expressed in the poem. Three or four sentences show the central image of the poem: the lyric hero wanders by the river, staring at the pursuit of the "Iraqi people" on the other side of the river.
This "Iraqi" is the one he misses day and night. "On the water side" is isolated, which means that the pursuit is difficult, resulting in an unattainable realm.
Although the lyrical hero looks forward to the autumn water and pursues it persistently, the "Yiren" is misty. It is hard to see, so there are helpless feelings and empty and melancholy feelings in the poem.
The following four sentences are two levels in parallel, which are descriptions of two different scenarios on the water side. "Follow the hole and follow it, and the road is long." This is the dilemma when describing the pursuit against the current: the difficulties and obstacles are endless, the journey is endless, and the sign can't be reached.
"Follow it and swim in the middle of the water" is an illusion when tracing downstream: the journey is smooth everywhere, and Iraqis are always there, but they can't get close at last. Both upstream and downstream, pursuing in every way, the meaning of persistence can be seen; Either the dilemma is difficult to reach or the illusion is difficult to approach. After all, it is impossible, and the deeper the feelings of fear.
At this point, the situation that Iraqis can't dream of has been concretely and fully displayed. There are three chapters in the whole poem, and only a few words are changed in each chapter, which not only plays the artistic effect of repeating chapters and sentences, chanting repeatedly, singing and sighing three times, but also plays a role in continuously promoting poetry.
From "white dew is frost" to "white dew is limonene" and then to "white dew is not over", this is the passage of time, which symbolizes the long time for the lyric hero to gaze and pursue; From "on the water side" to "in tears", to "in the water", from "in the middle of the water", to "in the water" and then to "in the water", this is a change of location, which symbolizes the elusive Iraqi people; From "road resistance and long" to "road resistance and economic" and then to "value resistance and right", it is to repeatedly render the difficulty of the pursuit process to highlight the indomitable spirit of the lyric hero. Repeat chapters and sentences, advance layer by layer, this.
2. Ask for a poem, one of which is "The so-called Iraqi people are on the water side". The whole poem
Jia Jia (from Qin Feng in the Book of Songs) is flourishing and the white dew is frost.
depending on people is on the water side. Tracing back and forth from it, the road is blocked and long.
swim upstream from it and swim in the middle of the water. It's sad, and the Millennium is still there.
depending on people is in the water. Tracing back and forth from it, the road is blocked and broken.
swim from it, and swim in the water. Jia Jian Cai Cai, the Millennium is not over.
depending on people is in the water. Go back and follow it, and the road is blocked and right.
swim upstream from it and swim in the water. Note [Ji ā nji ā] Reed, also known as water chestnut.
[Cang Cang] looks lush. [Iraqi] refers to the person who thinks what he wants.
[one side] refers to the other side of the river. 〕 Go upstream against the river.
pursue from. [of] refers to Iraqis.
[resistance] dangerous resistance. Go downstream along the river.
[wan] it seems. The middle of the river.
[sad] is the same as "flourishing", and it looks lush. 〕 〕〕〕 〕 Dry.
[Mae] The place where the grass meets the water is the shore. Climb up, climb up.
small sandbars in chí〕 water. [mining] a lot of appearances.
[has] stopped. By the water.
[right] circuitous bending. The beach in the water.
Appreciate this is a beautiful lover's love song. Panorama is a fusion of scenery, narration and lyricism, which is vivid and vivid.
On a sad morning in late autumn, the dark green reeds by the water were covered with white and glittering frost flowers, and the poet came in the thick frost, standing by the river, gazing at the Iraqi side with great sadness! At one time, it goes against the current, but it is not easy to find because of the long and dangerous road; Suddenly, it went down the river, but it seemed to be in the middle of the water. An unattainable sight makes the noble and beautiful image of "Iraqis" appear before readers.
at the same time, it also reveals a kind of longing, melancholy and unspeakable feelings. Because the poet clearly knows: "The so-called Iraqis are on the water side."
Ma Ruichen, a Qing dynasty man, said, "On the water side, poetry says that Iraqis are in their land and have something to ask for. In the next four sentences, it is far and difficult to go against it, and it is close and easy to see if it is suitable, not to be on the water side. "
(Explanations of Mao Shi Zhuan Jian) It can be seen that the poet did not go directly to "Iraqi people", and there may be an unspeakable secret of love that can't be forgotten. In terms of artistic structure, this poem is rich in layers and changes in three chapters on the rendering of the environment and the description of the characters' mentality, which advances layer by layer: if the scenery changes, time goes by, the plot develops and the feelings deepen.
Therefore, repeated singing is full of infinite affection, which makes people move. This poem is indeed a wonderful product of blending scenes, combining reality with reality, and elegant charm.
3. Excuse me,
Jia Jia (from Qin Feng in the Book of Songs)
Jia Jia is grey and the Millennium is frost. The so-called Iraqis are on the water side. Tracing back and forth from it, the road is blocked and long. Swim back from it, in the middle of the water.
Jian Jian is growing, and the white dew is still fresh. The so-called Iraqis are in the water. Tracing back and forth from it, the road is blocked and broken. Swim back from it and swim in the water.
the dew is not yet in the harvest. The so-called Iraqis are in the water. Go back and follow it, and the road is blocked and right. Swim back from it and swim in the water.
translation
The reeds are dense and green, and the crystal dew is frosted. My good man is standing by the river. Going upstream to look for her, the road is too long. Going downstream to look for her seems to be in the middle of the water.
The reeds are dense and numerous, and the crystal dew is still wet. My good man is standing by the river. Going upstream to look for her, It's like being on a beach in the water.
Reed patches are rooted, and the crystal dew is like tears. The good man in my heart is standing by the river. Going up against the current to find her, the journey is as dangerous as a winding rope. Going down the river to find her is like being on a continent in the water.
4. It's similar to the poem that Iraqi people are on the water side.
Iraqi people are on the water side.
Jia Jian
jiān jiā, a poem by an anonymous poet in the pre-Qin dynasty, is grey and the white dew is frost. The so-called Iraqis are on the water side.
if you follow it, the road will be blocked and long. Swim back from it, in the middle of the water.
the dew has not changed (xΟ). The so-called Iraqis are in the water (méi).
if you go back and follow it, the road will be blocked and broken (j Ι). Swim from it, and swim in the water (chí).
the dew is not yet in the harvest. The so-called Iraqis are in the water.
if you go back and follow it, the road is blocked and right. Swim upstream from it and swim in the water (zhǐ).
Appreciation
If the "Iraqi people" in the poem are regarded as lovers, then this poem shows the lyric hero's persistent pursuit of beautiful love and his melancholy mood. Spirit is precious, feelings are sincere, but the result is slim and the situation is sad.
however, the most valuable and fascinating thing in this poem is not the pursuit and loss of the lyric hero, but his creation of "being on the water side", which is the artistic conception with universal significance. Good poetry can create artistic conception. Artistic conception is a pattern and a structure, which has the performance of containing all heterogeneous things with similar patterns and similar structures. The structure of "on the water side" is: pursuers-rivers-Iraqis. Because the "Iraqi" in the poem has no specific reference, and the meaning of the river lies in the barrier, all the pursuits that are difficult to achieve because of being blocked in the world can be isomorphic and sympathetic here.
from this point of view, we might as well understand the poetry of Jia Jian as a symbol, and regard "on the water side" as an artistic paradigm to express all the difficult situations in social life. The "Iraqis" here can be talents, friends, lovers, achievements, ideals, prospects, and even blessed land, sacred land and celestial world; The "river" here can be high mountains and deep ravines, patriarchal clan system and ethical code, or any other obstacles that may be encountered in real life. As long as there is pursuit, obstruction and loss, it is the world of its reappearance and expression. In this way, the ancients interpreted it as persuading people to follow the rites of rites, recruit talents and cherish people. Today, people regard it as a love poem, and even some people regard it as a ritual of ancestor worship by the ancient water gods. I am afraid there is some truth. It seems that it is not appropriate to stick to one and reject the others, because they are all contained in the symbolic meaning of "being on the water side".
naturally, when we are in a situation similar to "on the other side of the water", we should appreciate its keen pursuit, not its pessimism and disappointment.
This poem creates a hazy, fresh and mysterious artistic conception with images of water, reeds, frost and dew. The morning mist covers everything, and the crystal dew has condensed into frost. A shy girl walked slowly. The image of water in the poem represents women and embodies the beauty of women, and the thin fog is like a veil covered by a girl. She appeared at the water's edge, and then at the water's continent. I can't find it, and my anxious and helpless mood itches like an ant crawling, and it hurts like a knife. As we often say, "distance produces beauty", this beauty becomes hazy, fuzzy and unclear because of distance. The identities, faces and spatial positions of the protagonist and the Iraqi people are vague, giving people a vague, looming and hazy feeling. Jianjia, Bailu, Yiren and Qiushui are more and more elusive, forming a hazy and elegant watercolor painting. At the beginning of each chapter of the poem, the brushwork of seeing interest in fu is adopted. Through the description and admiration of the real scene in front of me, I painted an ethereal artistic conception, which enveloped the whole article. The poet grasps the unique characteristics of autumn colors, and does not hesitate to paint and render the empty and sad atmosphere in late autumn repeatedly, so as to express the poet's feeling of being disappointed but ardently longing for his friends. The first two sentences of each chapter of the poem are all inspired by autumn scenery, which leads to the text. It not only points out the season and time, but also renders the desolate atmosphere, which sets off the melancholy mood of the characters and achieves the artistic situation of combining feelings with scenes. The images of "Jia Jian", "Shui" and "Yi Ren" complement each other and are integrated, and the things that are used for fun and the objects to be described form a complete artistic world. Start with autumn riverside reed